37 verses
Śukadeva said: O King! Your question is most excellent. Your question which is the highest among all such questions is beneficial for the people, and approved by the assembly of sages.
O King! There are thousands of topics that can be heard by those who do not inquire about the goal of life, those who are attached to the house and commit five types of violence.
Later it will be explained that the perfection is attaining the feet of the Lord, and that is accomplished by hearing and chanting the names and pastimes of the Lord. This is the highest process. However, the question was also asked, what should not be heard, chanted or remembered. Therefore in three verses this is answered by describing karma-yoga. Ātma-tattva means Who am I? What should I do? What is my future? How will I get deliverance? Those living in the house do not ask these questions (apaśaytām). Gṛha-medhinām means those who are attached to their houses, absorbed in five sins in the house. Medhṛ means violence.
O King! Life is wasted at night in sleeping or in sex enjoyment. Life is wasted during the day by desiring material objects or supporting family members.
They spend their life uselessly. Life span is wasted by sleeping at night, because night is unsuitable for action. Or it is decreased with sex life, since this is not forbidden for the karmīs. Life span is decreased during the day by desiring to accumulate objects (arthehayā), for without objects one cannot either perfect karma, nor support family members, because in karma-yoga one is obliged to support a family. Ca stands for the perfection of karma.
Deeply attached to his body, children and wife, who are like an army giving protection, though they are false, he sees their destruction but does not see it.
This verse elaborates the phrase apaśyatām ātma-tattvam. The body and other things are like ones army for fighting against time. One is attached to them even though they are false (asatsu), since the soul has no relationship with the body and other objects. Or though they are not proper, and incapable of saving one (asatsu) since they are material, the person remains inattentive, because though they are destroyed by time (including parents who have not yet died), he sees their death, but does not examine the matter. He is devoured by time. The devotee of the Lord, however, recognizing the Lord, and not attached to the body, conquers time
The Lord who is Paramātmā, Bhagavān and Lord of power, should be heard about, glorified and remembered by those desiring freedom from fear.
Therefore do not perform karma for success, but perform bhakti alone. O you who are born in the family of Bharata! The Lord is to be heard about by the person desiring fearlessness--absence of that which defeats him. The Lord Hari is the subject. By the three modifiers (sarvātmā, bhāgavān and īśvaraḥ) three types of bhakti are indicated: that with a desire for liberation, rāgānugā and vaidhī bhakti. First, the Lord who is Paramātmā (sarvātmā) should be heard about by the person desiring liberation and freedom from fear (abhayam). Second, Bhagavān, the beautiful son of Nanda, should be heard about by the person who is greedy for becoming fixed in his devotion (abhayam). Amara-koṣa says bhagaṁ śrī-kāma-māhātmya-vīrya-yatnārka-kīrtiṣu: bhaga means wealth, desire, glory, power, effort, the sun and fame. In the third version (with īśvaraḥ) abhayam refers to the Lord, because of whom one has no fear. This meaning is expressed a few verses later. Muhūrtāt sarvam utsṛjya gatavān abhayaṁ harim: he at once freed himself from all material activities and took shelter of the supreme safety, the Personality of Godhead. (SB 2.1.13) The Lord who is the controller (īśvara) should be heard by the person who is controlled, who desires the Lord who causes fearlessness. Or the Supreme Lord is heard about by the person who desires the Lord to deliver him. The two words ca after chanting and remembering indicate that after hearing, the two processes of chanting and remembering should be done at the same time. Thus the question about what is to be heard, chanted and remembered has been answered.
For persons fixed in jñāna, yoga and karma, gaining such a birth, with remembrance of Nārāyaṇa while rejecting the other processes, is the best.
If persons doing jñāna, karma or other processes become devotees by association with devotees, they do not again perform those other processes. They become successful. That is expressed in this verse. For jñānīs, yogīs and karmīs, to attain such a birth is best. What birth is that? That is a successful birth if, with the end of jñāna, yoga and karma (antenot literally the end but by approximation), pure bhakti, remembrance of Nārāyaṇa, appears, as in the case of the Kumāras, Nava-yogendras, Prācīnabarhi and others. At the end signifies that even if they give up bhakti, they do not again practice the other processes. Thus it is said:
etāvān eva yajatām iha niḥśreyasodayaḥ |
bhagavaty acalo bhāvo yad bhāgavata-saḍgataḥ ||
Auspiciousness arises for the worshippers of devatās if firm devotion for the Lord arises from association with devotees. SB 2.3.11
Others say the verse means At the end of this life, remembering Nārāyaṇa is the supreme attainment.
O King! Generally the sages who are beyond rules and prohibitions, who are situated beyond the guṇas, take pleasure in glorifying the qualities of the Lord.
The perfection is to realize the sweetness of the qualities and form of the Lord. That is far superior to merging in brahman. This verse gives some proof of the realization of the Lord. Those situated beyond the guṇas, who have gone beyond rules and prohibitions, those who are liberated, take pleasure in glorification of the qualities of the Lord, not in the happiness of impersonal brahman. The word generally is used because some jīvan-muktas perform glorification of the Lords qualities in order to merge in the Brahman, and they do not take pleasure in those glorifications.
This scripture concerning the Supreme Lord is a Purāṇa equal to the Lord himself. I learned this scripture from my father Vyāsa at the beginning of the last part of Dvāpara-yuga.
What is this astonishing work not heard before? True it is astonishing. That is explained in this verse. Bhāgavatam means what is spoken by the Lord or concerning the Lord. Or idaṁ bhāgavatam can mean this work which is about the Lord. This scripture (idam) is filled with pastimes of the Lord revealed through questions and answers between you and me. It contains realization of the ātmā through discussing creation, maintenance and destruction for the benefit of you and others. It is the cream of all the Upaniṣads and is eternally perfect. It appeared through my father Vyāsa. It is equal to the supreme brahman or established brahman (brahma-sammitam). How did you obtain it? It was taught to me. The meaning of scripture is impossible to learn by dint of ones intelligence. Since Vyāsa appeared in Satyavatī not long before Kṛṣṇas appearance, he could not appear at the beginning of Dvāpara-yuga. Thus dvāpara means at the end of Dvāpara and dvāparādau means at beginning of the last part of Dvāpara-yuga.
tad ahaṁ te bhidhāsyāmi mahā-pauruṣiko bhavān | yasya śraddadhatām āśu syān mukunde matiḥ sate || Though I was fixed in brahman and beyond the guṇas, my mind became attracted to the pastimes of the Lord. I thus learned about his pastimes. I will tell them to you. You are a great personality, who, among the faithful, will quickly fix your pure mind on Kṛṣṇa.
You are very famous. From birth you had realized brahman and left the house to walk the world. You did not even learn from your father who was pursuing you. How then can you say this now? This verse explains. Though I was fixed in the brahman, my mind became attracted (gṛhīta-cetā) to the pastimes of the Lord. I am the proof that the pastimes of the Lord are sweeter than the realization of brahman. I should also attain this rare thing. I desire that you should make me taste it from head to foot. Seeing this eagerness in Parīkṣit, Śukadeva speaks. You are a person who should attain Kṛṣṇa who is the mahā-puruṣa (mahā-pauruṣikaḥ). Or it can simply mean mahā-puruṣa following the words like vinaya which becomes vainayika without changing the meaning. (Pāṇini 5.4.34) This is the Bhāgavatam, having faith in which (yasya), the pure mind will quickly be fixed in the Lord (mukunde matiḥ satī). Or you are a great personality, whose mind, when it has faith, will be fixed on the Lord. It should be understood that the Bhāgavatam was heard from the first verse starting with janmādy asya to the last verse ending with viṣṇu-rātam amūmucat. Thus, though Sūta spoke the verses of the first and twelfth cantos, the following statement is completely acceptable: "O Ambarīśa! Please hear continually the Bhāgavatam spoken by Śukadeva." (Padma Purāṇa).2
O King! Continuous chanting of the name of the Lord has been prescribed for devotees, for those with desires for liberation and material elevation, and for those satisfied with the self.
It is understood that in this scripture bhakti is described. Among the aḍgas of bhakti which one is defined as the chief one, standing out like an emperor exerting power everywhere?
This verse answers. Among the aḍgas of bhakti, hearing, chanting and remembering are the three chief ones. This has been stated in verse 5. Among those three, chanting is the chief. In chanting, however, there is chanting of the Lords name, his qualities and his pastimes. Among those anukīrtana is best. That means chanting the name according to (anu) ones bhakti. Or it means continuous chanting. It is defined (nīrṇitam) by the previous ācāryas, not just by me. Therefore there is no need of inquiry for proof. In chanting there is no fear of purity or impurity concerning time, place, person and utensils. This means that even outcastes who cannot tolerate serving the Lord do not hesitate to chant. (Since even impure persons are allowed to chant) Moreover, there is no good, better and best for sādhakas and siddhas. Chanting is for those who are indifferent to all desires including the desire for liberation (nirvidyāmānānām). It is for those who desire material things (icchatām). Such persons can chant just as they make offerings for certain goals. Thus the meaning is as follows. It is recommended for the unalloyed devotees (nirvidyamānānām), for those who desire Svarga and liberation, and for those who are satisfied in the self (yoginām). This means that according to these different methods one will get corresponding results (not the same result).
What is the use of many years of the materially engaged person without noticing that those years have passed uselessly? It is better to know that one moment has passed uselessly because then one can inquire into the best engagement.
Oh! Oh! I have very little life left. What practice am I supposed to follow? One should not worry in this way. This is expressed in three verses. What is the use of living many years without knowing that they have been passed uselessly? To know that a moment has passed uselessly is better, because by knowing so, one can make efforts for spiritual life.
The sage among kings Khaṭvāḍga, knowing how long he had to live, from that moment gave up everything on earth and surrendered to the Lord, the shelter of fearlessness.
This is proved by the example of Khaṭvāḍga. Khātvāḍga, on the side of the devatās, conquered the demons. The devatās were pleased and requested him to ask for a benediction. He said, First, please tell me how much more time I have to live. They answered, You have only a moment to live. He was silent. Quickly he came to the earth and surrendered to the Lord.
O descendent of the Kurus! But you have seven days remaining in your life. Make all necessary arrangements in this time for your destination after death.
Tavāpi etarhi means tava tu but your time (etarhi) on the other hand. Yat sāmparāyikam means sādhana for attaining the next life. Please do all that is necessary.
The time of death having arrived(, a man, devoid of fear of death, should cut off with the weapon of detachment desires for the body and for things related to the body such as wife and children.
The question was asked, What should the dying man do.? You should perform yoga to enter into Brahman with ease, after giving up the body by your will through yoga. In this verse he speaks of the excellence of the yoga process which was the opinion held by some sages in the great assembly. Śukadevas own opinion will be given at the end of the second chapter. Devoid of fear of death (sādhvasaḥ), with the weapon of detachment (asaḍga-śastrena) cut off all desires for the body (tam) and things related to the body such as sons and wife (ye anu).
abhyasen manasā śuddha trivṛd-brahmākṣaraṁ param | mano yacchej jita-śvāso brahma-bījam avismaran || The person controlling his senses should leave the house, take bath in holy places, and then sitting on a seat made according to rules in a solitary, clean place, should repeat the pure syllable oṁ using the mind and controlling the breath, make the mind motionless while remembering oṁ.
Dhīra represents the first stage of yama such as brahmacarya. Bathing in holy rivers represents the second stage of niyama. Sitting on the āsana made according to the rules -- of kuśa, deer skin and cloth -- represents the third stage of āsana. Chanting the three syllables combined as oṁ repeatedly is the fourth stage of prāṇāyāma. By much practice of prāṇāyāma one should first make the mind motionless (mano yacchet). Brahma-bījam means oṁ.
One should restrain the senses such as the eye from the sense objects by the mind whose assistant is the intelligence and concentrate with intelligence on the Lord. The mind is always agitated by previous karmas.
By the controlled mind one should withdraw the senses such as eye and ear from the sense objects such as sound. This is the fifth stage, pratyāhāra. The mind, whose assistant is the intelligence which discriminates, should then concentrate with intelligence on the form of the Lord (śubhārthe). This is the sixth stage of dhāraṇā. The mind is described as that which is impossible to make motionless by prāṇāyāma and other processes because of the extreme strength of previous karmas.
One should then meditate on the limbs of the Lord one after the other with uninterrupted mind. Using the mind detached from sense objects, one should not think of anything else. That is the brahman aspect of the Lord, in which the mind is extinguished.
Next the seven stage, meditation, is described. One should meditate on the individual limbs of the Lord. Dhāraṇā makes the mind steady by concentration on the Lord in general. Meditation or dhyāna is a more complete steadiness of the mind produced by contemplating the limbs of the Lord. This is with uninterrupted consciousness. Engaging the mind which is without contact with sense objects, one should not think of anything else. This is the brahman, the form (padam) of the Lord, in which the mind is extinguished. This is the eighth stage, samādhi.
The wise man controls the mind agitated by rajas and bewildered by tamas by practice of dhāraṇā, which destroys the impurity produced by rajas and tamas.
If there is again disturbance from the guṇas, one should make dhāraṇā firm. Agitated by rajas and bewildered by tamas, one should control ones mind. That will destroy the contamination created by rajas and tamas (tat-kṛtam).
In that process of dhāraṇā, the yogī who sees the Lord by dhāraṇā quickly completes bhakti-miśra-yoga.
In that dhārāṇā, yoga which has qualities of bhakti, bhakti-miśra-yoga -- in which the person has desire for liberation, but not without some bhakti -- is accomplished for the yogī who sees the Lord by dhāraṇā (bhadram āśrayam).
The Kking said: O brāhmaṇa! How is dhāraṇā accomplished? What is the approved object of concentration? How can one quickly remove the contaminations in the mind?
The King asks about bhakti-miśra-yoga out of curiosity, not because he wants to practice. It is only appropriate that the student of Śukadeva would have an inclination for pure bhakti like Śukadeva.
Śukadeva said: Having perfected āsanas and breathing, having given up bad association and conquered the senses, one should concentrate the mind on the gross form of the Lord with the intelligence
This verse answers the first question. For those yogīs who cannot concentrate on the spiritual form of the Paramātmā mentioned in verse 21, concentration on the universal form for removing the continuation of attraction and repulsion is described.
The body of the universal form is more solid than the solid. Within that form, the past, present and future of the universe, the products of the Lord, are seen.
Viśeṣaḥ means the samaṣṭi universal form. By meditating on all things heard and seen as the form of the Lord, as the Lords outstanding vibhūtis, hatred and envy and other bad qualities should never appear in the mind. Thus the heart becomes pure with absence of those negative qualities. With purity of heart, dhāraṇā on the form of Viṣṇu with spiritual form becomes easy. Sat means only effects.
Within the universal shell made of seven layers exists the universal form, the Lord, who is the object of dhāraṇā.
Where does he reside? Who is he? In the universe of five hundred million yojanas breadth, with seven coverings of earth, water, fire, air, ether, false ego, and mahat-tattva, is the universal form (vairajaḥ), the gross body belonging to the totality of jīvas called Hiraṇyagarbha (his subtle body). Garbhodakaśāyī-viṣṇu, the second puruṣa, is the antaryāmī of Hiraṇyagarbha. The universal form (vairajaḥ), being worshipped as his representative, is also called Bhagavān.
Pātala are his soles, Rasātala is his heels, Mahātala is his ankles and Talātala is his calves.
How should one meditate on the different limbs? Pāda-mūlam is the under side of the foot. Pārṣṇi-prapade is the heel.
Sutala is the two knees. Vitala is lower part of the two thighs, and Atala is the upper part of the thighs. Mahītala, the earth, is the hips. Bhuvar is the navel.
The lower portion of the thighs is Vitala and the upper portion is Atala.
His chest is Svarga, his neck is Maharloka. His face is Janaloka. The forehead of the universal form is known as Tapoloka. The tops of the heads of the thousand- headed form is Satyaloka.
All the luminaries (jyotir-anīkam) mean Svarga. Rarāṭīm means forehead. Satyam means Satyaloka.
The devatās such as Indra are his arms. The devatās of the directions and the organ for hearing arise from his ears. Sound arises from his organ of hearing. The Aśvinis and the organ for smelling arise from his nostrils. Fragrance arises from his organ of smelling. Flaming fire is his mouth.
Usrā means devatās. The devatās such as Indra are said to be his arms. The directions (diśaḥ) which are the presiding deities of our hearing are location of the hearing organ (karṇau) of the universal form. Sound, the sense object of our hearing, is his (amuṣya) organ of hearing (śrotram). Other senses, sense objects and devatās should be understood in the same way.
Though the divisions of the body of the Lord in the heart (vyasti-virāṭ) and the universal form (samasti-virāṭ are the same, this samaṣṭi-viṛāt is worshipped by the yogīs who engage in worshipping Hiraṇyagarbha, the totality of the jīvas,4 as the Supreme Lord. The meaning here is that from the sense organs of that Supreme Lord (such as his ear) arise the objects of the senses such as sound in the universal form (rather than the literal statement that the ear is the sound). Similarly, it should be understood that from the location of the senses of the Lord arise the sense organs (such as the ear) and the devatās of the senses (such as direction devatās).5 This is identity (sense object equals the Lords sense organ) is caused by considering the effect and cause to be non-different. In this way, one meditates on the universal form with the direction devatās, sound, and ear (all material ingredients of material perception) as the Supreme Lord. This is how the mental image of the place of hearing in the Lord, organ of hearing, dik-devatā and sound should be understood. Nāsatya-dasrau means the Aśvini-kumāras. Nāse means in the nostrils. Iddhaḥ means shining.
The sun devatā arises from his eyes and the form arises from his eyes. The day and night are the eyelashes of the form. The abode of Brahmā is the movement of his brow. Varuṇa arises from his palate, and taste arises from his tongue.
Dyauh means the heavens. This means that the sun in the heavens is his two eye balls. The sky stands for the sun, just as , when we say The pavilions screamed we mean The people in the pavilions screamed. Form, the sense object of sight, is his organ of sight. Pataḍga means brilliant form, not the sun. Otherwise this would contradict later statements. It is said rūpāṇāṁ tejasāṁ cakṣur divaḥ sūryaysa cākṣiṇī: his eyes are related to brilliant forms and his eye balls are related to the sun. (SB 2.6.3)
etad vai pauruṣaṁ rūpaṁ bhūḥ pādau dyauḥ śiro nabhaḥ |
nābhiḥ sūryo 'kṣiṇī nāse vāyuḥ karṇau diśaḥ prabhoḥ ||
This is the representation of the Supreme Lord as the universal person, in which the earth is his feet, the heavens are his head, the antariṣka is his navel, the sun devatā is his eye balls, the wind devatā is his nostrils, the direction devatās are his ears. SB 12.11.6
Ahanī means day and night. Day can also mean night, by the logic of combining forms which always go together. Parameṣṭhi-dhiṣṇyam means the abode of Brahmā. Āpaḥ is Varuṇa. The palate is the place of taste and the tongue is the sense organ of taste.
The Vedic verses are the top of his head. Yama is his front teeth. Affection is the two rows of teeth. His smile is māyā which illusions all men. His glance is insurmountable saṁsāra.
Chandāṁsi means Vedas. Śiraḥ means the brahma-randhram. Sneha-kalāḥ means particles of affection for sons etc. Dvijāni means teeth. Neuter case is poetic license. Duranta-sarga means saṁsāra which is hard to cross.
Shyness is his upper lip, greed is his lower lip. Dharma is his chest and the path of adharma is his back. Brahmā his is penis, Mitra and Varuṇa are his testicles. The oceans are his abdomen and the mountains are his bones.
Dharma is the right side of his chest, because it is said dharmaḥ stanād dakṣiṇataḥ: dharma came from the right side of his chest. (SB 3.12.25) Kaḥ means Brahmā. Medhram means penis. Mitrau refers to Mitrā-varuṇa. Vṛṣanāu means the testicles.
O best of kings! The rivers are veins of the universal form. The trees are his body hairs. The wind with the prowess of Ananta-śeṣa is his breathing. The movement of time is his walking. The movement of the living beings birth after birth is his play.
Ananta refers to Śeṣa. The wind that has the power of Śeṣa is the breathing. The movement of time (vayaḥ) is his walking. The saṁsāra of the living beings (guṇa-pravāhaḥ) is his play (karma).
O best of the Kurus! The clouds are his hair. Twilight is his clothing. Avaykta-prakṛti is his intelligence. The moon is his mind, the shelter of all change.
Bhumnāh means of the powerful lord. Pradhāna (avyaktam) is his intelligence (hṛdayam). The famous moon is his mind. It is the shelter, like a vessel, for all kinds of changes.
They say that mahat-tattva is his citta. Rudra is his false ego. Horses, mules, camels and elephants are his nails. All animals are his hips.
Vijñāna-śakti means his citta.11 Mahim means mahat-tattva. Antaḥ-karaṇam means false ego. Giritram means Rudra. Aśvatarī is a cross between a donkey and a female horse.
The birds are his skill in crafts. Manu is his deliberating intelligence. Humans are his house. The Gandharvas, Vidyādharas and Apsarās are his musical ability. The armies of demons are his prowess.
The birds (vayāṁsi) are his transformation. This refers to transformations in name and form according to the śruti. This means his skill in craftsmanship.
yena śuklīkṛtā haṁsāḥ śukāś ca haritīkṛtāḥ |
mayūrāś citritā yena sa te vṛttiṁ vidhāsyati || iti |
The swans are white, the parrots are green, the peacocks are variegated in color. The Lord made their nature in this way.
Manu is his intelligence which deliberates (manīṣā). Man (manujaḥ) is his house, because the śruti says puruṣatve cāvistarām ātmā: the Lord resides in the humans in a manifest way. Gandharva-vidyādhara-cāraṇāpsaraḥ can be considered one dvandva compound. Svara refers to the seven notes of the scale. Memory is Prahlāda (if the version is asurānīka-varyaḥ). Otherwise asurānīka-vīryaḥ means the armies of the demons are his prowess.
Brāhmaṇas are his face. The kṣatriyas are his arms. The vaiśyas are his thighs and the śūdras are his feet. He is endowed with followers of the various devatās. The methods of sacrifice with ingredients, along with groups of the devatās with many names, are his duties.
Brahmā means brāhmaṇa. His arms are the kṣatriyas (kṣatraḥ). Vaiśyas (viṭ) are his thighs. Those who are black, śūdras, take shelter of his feet. Methods of sacrifice, with ingredients for oblations, endowed with groups of devatās with many names such as the Rudras and Vasus, are his prescribed duties.
This form of the Lord with many limbs has been described by me to you this much. The yogīs concentrate the mind on this gross form along with their intelligence.
This much (iyān) -- this form of the Lord which has various limbs (sanniveśaḥ) -- has been described by me to you. The mind is concentrated by the yogīs. Other than this there is nothing else. The meaning is this. Wherever the mind wanders because of its fickle nature, it should consider using the intelligence and think: This is so and so limb of the Lord. All the objects of which the mind thinks thus are limbs of the Lord. This leads to all thoughts becoming thoughts of the Lord. Hatred and envy and other bad qualities do not appear in the mind because one meditates on these sentiments present in humans and Gandharvas as limbs of the Lord.
The yogī, furnished with the impressions of his senses in his mind from many births in the past, which are temporary like a single dream experience of all sorts of men and enjoyment, will worship the Lord, an ocean of bliss, eternal in time and space, and nothing else, since those things will cause degradation.
Accompanying this meditation on the Lord there will appear certain results such as enjoyment and power. Should the yogī enjoy these or not? If he enjoys, then that indicates a lax yogī. It is said:
yadā na yogopacitāsu ceto
māyāsu siddhasya viṣajjate ḍga
ananya-hetuṣv atha me gatiḥ syād
ātyantikī yatra na mṛtyu-hāsaḥ
When the yogī's heart is no longer attracted to the abundant enjoyments available only through yoga he can attain final liberation, where death can show no pride. SB 3.27.30
If he does not enjoy those things, it is still difficult to reject those enjoyments which arrive. By discrimination alone all becomes easy. The method of discrimination is then shown.
The yogī (saḥ) is filled with old impressions from his senses in his mind lasting from thousands of births in the past concerning enjoyment and powers as a lord of devatās and humans. What is the use of experiencing those things again? They have no permanence. An example is given. They are just like creations of various people, soldiers, friends, and ministers with all sorts of enjoyments experienced by the jīva in a dream. Thus, he should worship the Lord, an ocean of bliss, existing in all time and places (satyam). He does not become attached to other things, to the happiness of the material world, because it is limited in time and space, and without an ocean of bliss.
Offering respects to guru and Kṛṣṇa, the ocean of mercy, I take shelter of Śrī-Śukadeva the eye of the universe, and master of the worlds. I offer myself and everything I possess to he who is the life of the gopīs, the controller, for service to his dear devotees.
In the ten chapters of the Second Canto, Śukadeva begins by describing, in three chapters, how this scripture originates from Nārāyaṇa. In one chapter the excellence of bhakti is described. Three chapters describe the conversation between Brahmā and the Lord. One chapter describes the questions of Parīkṣit and one chapter describes the instructions of the Lord to Brahmā. One chapter describes the ten characteristics of the Purāṇa and the Canto is summarized. In the first chapter the process of meditation on the parts of the universal form such as the feet, practiced in aṣṭāḍga-yoga, is described.
At the end of the previous Canto Parīkṣit asked what is perfection and the means to perfection, and what is to be heard, chanted remembered and worshipped, as well as what is not be heard, chanted, remembered and worshipped. Śukadeva rejoiced at this question. This is the best (varīyān). The questions asked by you are beneficial to the people. This is not a material question. This is approved by the sages present in your assembly who are knowers of ātmā, because they have come here for that purpose alone. Even the questions asked by devotees should be heard, chanted and remembered. Among the questions about what is to be heard, chanted and remembered, this is the best question, the ultimate, because there is nothing higher. That question alone if heard, chanted and remembered will make people completely successful. Furthermore, by hearing the answer given by me to that question, you will be come successful. Thus later it will be said:
vāsudeva-kathā-praśnaḥ puruṣāṁs trīn punāti hi
vaktāraṁ pracchakaṁ śrotèṁs tat-pāda-salilaṁ yathā
The Ganges, emanating from the toe of Lord Viṣṇu, purifies the three worlds, the upper, middle and lower planetary systems. Similarly, when one asks questions about the pastimes and characteristics of Lord Vāsudeva, Kṛṣṇa, three varieties of men are purified: the speaker or preacher, he who inquires, and the people in general who listen. SB 10.1.16